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Profile: Thomas Senor (University of Arkansas, Fayetteville)
  1. Thomas D. Senor, Perception, Evidence, and the Epistemology of Disagreement.
    In this paper I argue for a version of the Total Evidence view according to which the rational response to disagreement depends upon one's total evidence. I argue that perceptual evidence of a certain kind is significantly weightier than many other types of evidence, including testimonial. Furthermore, what is generally called "The Uniqueness Thesis" is actually a conflation of two distinct principles that I dub "Evidential Uniqueness" and "Rationality Uniqueness." The former principle is likely true but the latter almost certainly (...)
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  2. Thomas D. Senor, Why There is No Justified Belief at Demon Worlds.
    The New Demon World Objection claims that reliabilist accounts of justification are mistaken because there are justified empirical beliefs at demon worlds—worlds at which the subjects are systematically deceived by a Cartesian demon. In this paper, I defend strongly verific (but not necessarily reliabilist) accounts of justification by claiming that there are two ways to construct a theory of justification: by analyzing our ordinary concept of justification or by taking justification to be a theoretic term defined by its role in (...)
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  3. Thomas D. Senor (2013). Justified Belief and Demon Worlds. Res Philosophica 90 (2):203-214.
    The New Demon World Objection claims that reliabilist accounts of justification are mistaken because there are justified empirical beliefs at demon worlds—worlds at which the subjects are systematically deceived by a Cartesian demon. In this paper, I defend strongly verific (but not necessarily reliabilist) accounts of justification by claiming that there are two ways to construct a theory of justification: by analyzing our ordinary concept of justification or by taking justification to be a theoretic term defined by its role in (...)
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  4. Thomas D. Senor (2011). Drawing on Many Traditions: An Ecumenical Kenotic Christology. In Anna Marmadoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. Oxford University Press.
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  5. Thomas D. Senor (2011). Review of Paul K. Moser, The Evidence for God: Religious Knowledge Reexamined. [REVIEW] Notre Dame Philosophical Reviews 2011 (1).
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  6. Thomas D. Senor (2010). Memory. In Jonathan Dancy, Ernest Sosa & Matthias Steup (eds.), A Companion to Epistemology (Second Edition). Wiley-Blackwell.
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  7. Thomas D. Senor (2010). On the Tenability of Brute Naturalism and the Implications of Brute Theism. Philosophia Christi 10 (2):273-280.
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  8. Thomas D. Senor (2009). The Real Presence of an Eternal God. In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
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  9. Thomas D. Senor (2008). Defending Divine Freedom. In Jonathan Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press. 168-95.
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  10. Thomas D. Senor, Epistemological Problems of Memory. Stanford Encyclopedia of Philosophy.
  11. Thomas D. Senor (2008). In Defense of Serious Externalism. Southwest Philosophy Review 24 (1):1-13.
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  12. Thomas D. Senor (2007). Preserving Preservationism: A Reply to Lackey. Philosophy and Phenomenological Research 74 (1):199–208.
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  13. Thomas D. Senor (2007). The Compositional Account of the Incarnation. Faith and Philosophy 24 (1):52-71.
    In a pair of recent articles, Brian Leftow and Eleonore Stump offer independent, although similar, accounts of the metaphysics of the Incarnation. Both believe that their Aquinas-inspired theories can offer solutions to the kind of Leibniz’s Law problems that can seem to threaten the logical possibility of this traditional Christian doctrine. In this paper, I’ll have a look at their compositional account of the nature of God incarnate. In the end, I believe their position can be seen to have unacceptable (...)
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  14. Thomas D. Senor (2007). The Compositional Account of the Incarnation. Faith and Philosophy 24 (01):52-71.
    In a pair of recent articles, Brian Leftow and Eleonore Stump offer independent, although similar, accounts of the metaphysics of the Incarnation. Both believe that their Aquinas-inspired theories can offer solutions to the kind of Leibniz’s Law problems that can seem to threaten the logical possibility of this traditional Christian doctrine. In this paper, I’ll have a look at their compositional account of the nature of God incarnate. In the end, I believe their position can be seen to have unacceptable (...)
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  15. Thomas D. Senor (2007). The Incarnation. In Chad Meister & Paul Copan (eds.), The Routledge Companion to Philosophy of Religion. Routledge Press.
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  16. Thomas D. Senor (2006). God's Goodness Needs No Privilege: A Reply to Funkhouser. Faith and Philosophy 23 (4):423-431.
    According to Eric Funkhouser, omnipotence and necessary moral perfection (what Funkhouser calls "impeccability") are not compatible. Funkhouser gives two arguments for this claim. In this paper, I argue that neither of Funkhouser's arguments is sound. The traditional theist can reasonably claim that, contra Funkhouser, (i) there is no possible being who possesses all of God's attributes sans impeccability, and (ii) the fact that there are things that God cannot do does not entail that God lacks omnipotence. Armed with (i) and (...)
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  17. Thomas D. Senor (2006). Goodness Needs No Privilege. Faith and Philosophy 23 (4):423-431.
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  18. Thomas D. Senor (2005). Dissatisfaction Theory and Punishment: A Reply to Webb. Southwest Philosophy Review 21 (2):187-190.
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  19. Thomas D. Senor (2005). Trusting Lucy: Believing the Incredible. In Gregory Bassham & Jerry L. Walls (eds.), The Chronicles of Narnia and Philosophy. Open Court.
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  20. Thomas D. Senor (2004). Should Cubs Fans Be Committed? What Bleacher Bums Have to Teach Us About the Nature of Faith. In Eric Bronson (ed.), Baseball and Philosophy. Open Court.
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  21. Thomas D. Senor (2003). E.J.Lowe: The Subjects of Experience. [REVIEW] Philosophical Review 112 (3):416-419.
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  22. Thomas D. Senor (2002). A Critical Review of Alvin Plantinga's Warranted Christian Belief. International Philosophical Quarterly 42 (3):389-396.
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  23. Thomas D. Senor (2002). Incarnation, Timelessness, and Leibniz's Law Problems. In Gregory E. Ganssle & David M. Woodruff (eds.), God and Time: Essays on the Divine Nature. Oxford University Press.
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  24. Thomas D. Senor (2002). Review of Matthias Steup (Ed.), Knowledge, Truth, and Duty: Essays on Epistemic Justification, Responsibility, and Virtue. [REVIEW] Notre Dame Philosophical Reviews 2002 (3).
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  25. Thomas D. Senor (1999). The Incarnation and the Trinity. In Michael J. Murray (ed.), Reason for the Hope Within. Wm. B. Eerdmans.
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  26. Thomas D. Senor (1996). The Prima/Ultima Facie Justification Distinction in Epistemology. Philosophy and Phenomenological Research 56 (3):551-566.
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  27. Thomas D. Senor (ed.) (1996). The Rationality of Belief and the Plurality of Faith. Cornell University Press.
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  28. Thomas D. Senor (1995). Charles Taliaferro, Consciousness and the Mind of God Reviewed By. Philosophy in Review 15 (6):428-430.
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  29. Thomas D. Senor (1995). Harman, Negative Coherentism, and the Problem of Ongoing Justification. Philosophia 24 (3-4):271-294.
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  30. Thomas D. Senor (1995). JL Schellenberg, Divine Hiddenness and Human Reason Reviewed By. Philosophy in Review 15 (1):63-65.
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  31. Thomas D. Senor (1995). On the Nature and Existence of God. Faith and Philosophy 12 (3):432-434.
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  32. Thomas D. Senor (1995). Review of J.L. Schellenberg's Human Reason and the Hiddenness of God. [REVIEW] Canadian Philosophical Reviews (I):63-65.
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  33. Thomas D. Senor (1995). Review of Warrant: The Current Debate and Warrant and Proper Function. [REVIEW] Review of Metaphysics:925-26.
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  34. Thomas D. Senor (1995). Warrant. Review of Metaphysics 48 (4):925-926.
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  35. Thomas D. Senor (1993). Divine Temporality and Creation Ex Nihilo. Faith and Philosophy 10 (1):86-92.
  36. Thomas D. Senor (1993). Internalistic Foundationalism and the Justification of Memory Belief. Synthese 94 (3):453 - 476.
    In this paper I argue that internalistic foundationalist theories of the justification of memory belief are inadequate. Taking a discussion of John Pollock as a starting point, I argue against any theory that requires a memory belief to be based on a phenomenal state in order to be justified. I then consider another version of internalistic foundationalism and claim that it, too, is open to important objections. Finally, I note that both varieties of foundationalism fail to account for the epistemic (...)
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  37. Thomas D. Senor (1992). Two Factor Theories, Meaning Wholism and Intentionalistic Psychology: A Reply to Fodor. Philosophical Psychology 5 (2):133-151.
    In the third chapter of his book Psychosemantics , Jerry A. Fodor argues that the truth of meaning holism (the thesis that the content of a psychological state is determined by the totality of that state's epistemic liaisons) would be fatal for intentionalistic psychology. This is because holism suggests that no two people are ever in the same intentional state, and so a psychological theory that generalizes over such states will be composed of generalizations which fail to generalize. Fodor then (...)
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  38. Thomas D. Senor (1991). God, Supernatural Kinds, and the Incarnation. Religious Studies 27 (3):353-370.
    Traditionally, the term ’God’ has been understood either as a proper name or as a description. However, according to a new view, the term God’ in a sentence like "Jesus Christ is God" functions as a kind term, much as the term ’tiger’ functions in the sentence "Tigger is a tiger." In this paper I examine the claim that divinity can be construed as a ’supernatural’ kind, developing the outlines of an account of the semantics of God’ along these lines, (...)
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  39. Thomas D. Senor (1990). Incarnation and Timeless. Faith and Philosophy 7 (02):149-164.
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  40. Thomas D. Senor (1990). Incarnation and Timelessness. Faith and Philosophy 7 (2):149-164.
    In this paper I present and defend two arguments which purport to show that the doctrines of timelessness and the Incarnation are incompatible. An argument similar to the first argument I consider is briefly discussed by Stump and Kretzmann in their paper "Eternity." I argue that their treatment of this type of objection is inadequate. The second argument I present is, as far as I know, original; it depends on a certain subtlety in the doctrine of the Incarnation, viz., that (...)
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  41. Thomas D. Senor (1987). What If There Are No Political Obligations? A Reply to A. J. Simmons. Philosophy and Public Affairs 16 (3):260-268.
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